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Transylvanian Sabbatarianism emerged from the aspirations of the Reformation, without direct contact with the Jews. Although the most frequently asked question about them concerns their identity - were they Christians or Jews - the answers of the literature are superficial, biased, and take only an external point of view. The aim of this book, therefore, is to move closer to the 16-17th century Sabbatarian manuscripts and to examine how much they were still connected to Christianity in their biblical interpretations, doctrines and religious practices, how they adapted to Judaism, and how they saw themselves in relation to the two world religions. The analysis of Réka Tímea Újlaki-Nagy shows that although they still held some Christian beliefs, these were considered to be incidental and unnecessary to salvation. Sabbatarians followed the ideal of an age preceding Christ, consequently the Reformation effort to restitute apostolic Christianity disappeared from their religious thought.

This book is about one of the most important elements of the political narratives in the history of Hungary in past and present: the Holy Crown of Hungary. This object is one of the most widely used symbols of modern Hungarian nationalism in our times and has been in use for ages in political culture. Surprisingly less is known how the meaning of the crown has changed over the centuries and how this influenced the development of national identity in the early modern period.Starting point is that the "medieval doctrine of the holy crown" is a modern invention. My research concentrates on the relation between the change in the meaning of this crown and the construction of an early modern national identity between 1572 and 1665. Using a constructivist method of research I have showed how the Habsburg ruler and the Hungarian estates legitimised their political program through an image of the crown and the Hungarian political community. In a short period between the end of 1604 and 1613 during a rebellion in Hungary, a war with the Ottomans and a strive between Emperor Rudolf II and his brother Archduke Matthias, the medieval tradition of the holy crown was revived and redeveloped by Hungarian and foreign historiographers into an ideology which is still present today.

During the first half of the sixteenth century the Spanish Inquisition fought "Lutheranism" in a benign way, but as time passed the power struggle between those that favoured reform and the detractors intensified, until persecution became relentless under the mandate of Inquisitor General Fernando de Valdés. The power struggle did not catch Constantino by surprise, but the tables turned faster than he had expected. On 1 August 1558 Constantino preached his last sermon in the cathedral of Seville; fifteen days later he was imprisoned. Constantino's evangelising zeal is evident in all his works, but the core of his theology can be found in Beatus Vir, where he deals with the doctrines of sin and pardon, free grace, providence, predestination, and the relationship between faith and works. In his exposition of Psalm 1, Constantino does not resort to human philosophies but associates the spiritual fall of humanity with ugliness. In his exhortation to the reader, he states: "we shall plainly see the repulsiveness of that which seems so good in the eyes of insane men, and the beauty and greatness of that which the Divine Word has promised and assured those who turn to its counsel."

Die Begegnung mit Juden und Muslimen erwies sich in Südeuropa und Ungarn seit dem 16. Jh. als Testfall für Praktiken eines toleranten Umgangs unter Christen. In utopischen Entwürfen wurden Bedingungen für religiöse Diversität ausgelotet, die in Europa erst im 19. Jh. als Menschenrecht anerkannt wurde. Voraussetzungen dafür lieferten die Diskurse über Glaubensfreiheit und Ketzerverfolgung seit der Reformation. Die hier von Philosophiehistoriker:innen und Literaturwissenschaftler:innen vorgetragenen Ideen und Entwürfe, die - teilweise erstmals und neuerdings - in der Geschichte religiöser Toleranz verortet werden, stammen u.a. von Guillaume Postel, Tommaso Campanella, Erasmus von Rotterdam, Niccolò Machiavelli, Christoph Besold, Adam Neuser, Ferenc II. Rákóczi, Johann Gottfried Schnabel, Gotthold Ephraim Lessing, Moses Mendelssohn, die schottischen Aufklärer, Isaac Disraeli, David Friedrich Strauss und von wirkmächtigen Islamreformern.

The European reformations meant major changes in theology, religion, and everyday life. Some changes were immediate and visible in a number of countries: monasteries were dissolved, new liturgies were introduced, and married pastors were ordained, other more hidden. Theologically, as well as practically the position of the church in the society changed dramatically, but differently according to confession and political differences.This volume addresses the question of how the theological, liturgical, and organizational changes changes brought by the reformation within different confessional cultures throughout Europe influenced the everyday life of ordinary people within the church and within society. The different contributions in the book ask how lived religion, space, and everyday life were formed in the aftermath of the reformation, and how we can trace changes in material culture, in emotions, in social structures, in culture, which may be linked to the reformation and the development of confessional cultures.